śraddhā bhavati bhārata
śraddhā-mayo ’yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ
Everyone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has acquired. Thus, according to his particular type of faith, one associates with certain persons. Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a fragmental part and parcel of the Supreme Lord. Therefore one is originally transcendental to all the modes of material nature. But when one forgets his relationship with the Supreme Personality of Godhead and comes into contact with the material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artiﬁcial faith and existence are only material. Although one may be conducted by some impression, or some conception of life, originally he is nirguṇa, or transcendental. Therefore one has to become cleansed of the material contamination that he has acquired, in order to regain his relationship with the Supreme Lord. That is the only path back without fear: Kṛṣṇa consciousness. If one is situated in Kṛṣṇa consciousness, then that path is guaranteed for his elevation to the perfectional stage. If one does not take to this path of self-realization, then he is surely to be conducted by the inﬂuence of the modes of nature.
The word śraddhā, or “faith,” is very signiﬁcant in this verse. Śraddhā, or faith, originally comes out of the mode of goodness. One’s faith may be in a demigod or some created God or some mental concoction. One’s strong faith is supposed to be productive of works of material goodness. But in material conditional life, no works are completely puriﬁed. They are mixed. They are not in pure goodness. Pure goodness is transcendental; in puriﬁed goodness one can understand the real nature of the Supreme Personality of Godhead. As long as one’s faith is not completely in puriﬁed goodness, the faith is subject to contamination by any of the modes of material nature. The contaminated modes of material nature expand to the heart. Therefore according to the position of the heart in contact with a particular mode of material nature, one’s faith is established. It should be understood that if one’s heart is in the mode of goodness his faith is also in the mode of goodness. If his heart is in the mode of passion, his faith is also in the mode of passion. And if his heart is in the mode of darkness, illusion, his faith is also thus contaminated. Thus we ﬁnd different types of faith in this world, and there are different types of religions due to different types of faith. The real principle of religious faith is situated in the mode of pure goodness, but because the heart is tainted we ﬁnd different types of religious principles. Thus according to different types of faith, there are different kinds of worship.